Parshat Vayikra
5 Nissan 5764

March 27, 2004
Daf Yomi: Chulin 64

Guest Author:
Rabbi Herschel Kurzrock

Young Israel of Kensington, NY

 

CHUMASH VAYIKRA
In contrast to the first two Chumashim- Bereishis and Shemot- the Sefer Vayikra, except for two brief narratives concerning the death of Aaron's sons and the episode of the blasphemer, deals only with commandments. The first half of this Sefer is mainly concerned with the rules and regulations pertaining to the various Korbanos and the laws of impurity and purification.

It is interesting to note that the Medrash (Vayikra Raba Parsha 7-3) states, "Rebbe Ahsi said, why do we begin the teaching of the Chumash with Toras Kohanim (Sefer Vayikra is known by this title) and not with Bereishis; because the children are "pure" and the Korbanos are "pure": therefore, let the "pure" children (spiritually clean) come and occupy themselves with the "pure" Korbanos.

Based on this Medrash, the custom has remained over many generations, in many Torah institutions, to have children begin their study of Chumash with Sefer Vayikra. The Klay Yokor (1-1) adds a very novel thought to this Medrash by saying "the reason for the `small Aleph' in the first word, Vayikra, of this Chumash, can be seen as an allusion to the young children mentioned in this Medrash; meaning that the young children should begin learning with Vayikra." Also, children should begin learning with Vayikra as is implied by the "Aleph" which is the first letter of the Hebrew alphabet. It seems to me that we might also infer a possible hint to the teachings of Rabbi Ahsi in the Medrash from a Gomorrah (Berochot 31B). Rebbe Elazer states there that Shmuel Hanavi, who was a child of just two years at the time, was guilty of insubordination of his rebbe, Eli the Kohen Godol. Briefly, Eli had sent for a Kohen to perform the ritual slaughter of a sacrifice . . . . and the young Shmuel stated to the messenger seeking a Kohen that the law is that for ritual slaughter a Kohen is not necessary. He was right; but if not for the heartfelt supplication of his mother, Chana, he would have been punished. Let us note that Shmuel was only two years old at the time and was just brought to Eli, where he would remain to study, yet he already knew this Halacha which pertains to the study of Vayikra regarding the sacrifices. We can infer from here that they started with the laws of the Korbanos when teaching the children.

One can interpret the above Medrash by understanding the essence of the Korbanos. Basically, Korban, as the meaning of the word implies, signifies `drawing near' to the Almighty (from the root word of Korov- near) through the medium of the sacrifices that a person offers to Him. This is effectuated by the understanding and realization on the part of the person that he is obligated to bring a Korban. This understanding is followed by the actual performance of Smicha- laying of hands upon the offering and confessing his iniquities (Yoma 36A).

The elements of the repentance and appreciation of one's faults and inadequacies, thus "humbling oneself before the Almighty", are basic to the proper offering of a Korban. The juxtaposition of the words introducing the bringing of a Korban; "Adam Ki Yakriv Mekem Korban"- a person who will offer from you (himself) a sacrifice- implies this interpretation (see Seforno 1-2).
In this regard, the Gomorrah in Sotah 5: states ". . . . . at the time of the Bais Hamikdosh, when a person brought a Korban, he had the reward for that Korban . . . . However, a person who is truly `humble' is considered as deserving the reward for one who has brought all the possible Korbanos and when the meek person beseeches the Almighty in prayer, he will not be turned away emptyhanded."

True modesty and humbleness lead to, and are rewarded by, perfection in feeling the fear and reverence of the Almighty (Yerushalmi Shabbos 1-3).
It is interesting that by symbolically using the small Aleph, the Torah points out the great humility of Moshe specifically at the beginning of the Sefer dealing with Korbanos (Baal Haturim 1-1). Moshe's meekness is in consonance with the idea of Korbanos. Humbleness is basic to Hashem's acceptance of the Korban and greater than all sacrifices; therefore, here is the proper place for the symbolic inference to the humility of Moshe. Thus a humble person is ready and willing for "sacrifice" in all its implied meanings; whether bringing an external Korban or an internal Korban- a willingness to sacrifice for his religious principles and convictions. By his sincerity of purpose while sacrificing, he draws nearer to the Almighty.

The Medrash quoted above stresses the importance of inculcating, from a very early age, the concept of humbleness before the Almighty and readiness to sacrifice for one's religious convictions. Let the "pure"- children not yet exposed to and affected by the various negative influences of the outside world- occupy themselves with the "pure"- Korbanos that will teach humbleness, leading to proper fear and reverence for the Almighty and, thus, develop a strength of character, ethics and morals. Equipped with these attributes, the eventual adult can withstand the spiritually unhealthy way of life permeating the atmosphere of modern society even to the point of Sacrifice; in order to live as a truly Torah observant Jew.

Our children are our real treasures and they must be guided from early age to a life of "purity".

Based on the above interpretation, it is very appropriate that the National Council of Young Israel has seen fit to initiate a wonderful Torah project beginning with Chumash Vayikra.

May we all learn from participating in this valuable Torah venture to "purify" our lives to live in accordance with the principles of our holy Torah.

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